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Segregation's Habits and Horrors: The Photographs of O. N. Pruitt

...had sung spirituals through the night." Hudson's sentence evokes the Black presence while stressing their physical absence from a cropped and sanitized image.18Hudson, O. N. Pruitt's Possum Town, 152–153. Just...

Preserving the Memory of Ybor City, Florida

...a collaborative national endeavor with bipartisan support and continuing public and private funding. It is divided into more than 100 collections dealing with different aspects of American life, organized by...

Blues in the Lower Chattahoochee Valley

...Baptist Church. She and her siblings sang spirituals as The Bussey Sisters, with Bryant and one of her older sisters accompanying on guitar. Outside of church, she played at parties...

Timber, Equity, and Ethics

Video About the Author Susan Hamill is a Professor of Law at University of Alabama School of Law in Tuscaloosa and an analyst of tax law. She is the author...

The Bulletin—May 8, 2013

...South Carolina's first congressional district voted to elect former Governor Mark Sanford to fill Congressman Tim Scott's seat in the House of Representatives. Last December, Governor Nikki Haley appointed Congressman...

Music, Race, and Representation Post-Katrina: A Review of New Orleans Suite: Music and Culture in Transition

...University of California Santa Cruz, and Eric Porter, a University of California Santa Cruz American Studies and history professor, take the title of their book from a five-movement Duke Ellington-composed...

Ways of Unseeing: Crowdsourcing the Frame in Roger May's Looking at Appalachia

...point" is the degree to which the project is fundamentally frustrating. Each time an image seems to frame Appalachia in a particular way, other images unsettle the frame. As Susan...

Whatwuzit?: The 1996 Atlanta Summer Olympics Reconsidered

...Crumpacker of the San Francisco Examiner watched the Opening Ceremonies from a Hooters restaurant in Jonesboro, a blues club in the Virginia Highlands, and an African American strip club —...

Transcript of "When I Say 'Steal,'Who Do You Think Of?": Part One

...the squeeze is on for profits in a glutted car market. Workers at Nissan can make a car in 15.74 labor hours—and then Nissan makes an average of $2069 in...

Negotiating Gender Lines: Women's Movement across Atlanta Mosques

...closest.9 These two trends support the 2000 American mosque survey findings: "Approximately 40% of mosque participants travel more than 15 minutes from their home to get to the mosque." Ihsan...

References
1.	In May 1966, "the Atlanta Journal noted that 'civic leaders have registered concern that the non-white population inside city limits is increasing so rapidly that Negroes may constitute a majority within perhaps six years. To civic leaders the prospect of a Negro majority in the city holds serious sociological and political implications.'" See Ronald H. Bayor, Race and the Shaping of Twentieth-Century Atlanta (Chapel Hill: University of North Carolina Press, 1996), 87.
2.	Larry Keating, Atlanta: Race, Class, and Urban Expansion (Philadelphia: Temple University Press, 2001), 8.
3.	US Census Bureau, "Places within Unites States: R1701. Percent of People below Poverty Level in the Past 12 Months (For Whom Poverty Status is Determined): 2004," http://factfinder.census.gov/ (accessed July 16, 2007); US Census Bureau, "Places within the United States: R1701. Percent of Children under 18 Years Below Poverty Level in the Past 12 Months (For Whom Poverty Status is Determined): 2004," http://factfinder.census.gov/ (accessed July 16, 2007); Mark McArdle, "Poverty, Concentrated Poverty, and Urban Areas," National Urban League Policy Institute, May 19, 2006, http://www.nul.org/publications/policyinstitute/factsheet/PovertyFactSheet.doc (accessed July 16, 2007); Patricia J. Mays, "Middle Class Blacks Head to Atlanta," Associated Press, December 7, 1998, http://www.coax.net/people/lwf/ATL.HTM (accessed July 16, 2007); David L. Sjoquist, "The Atlanta Paradox: Introduction," in The Atlanta Paradox: A Volume in the Multi-City Study of Urban Inequality, ed. David L. Sjoquist (New York: Russell Sage, 2000), 2.
4.	Sjoquist, "The Atlanta Paradox," 1; Keating, Atlanta, 40, 34.
5.	Truman A. Hartshorn and Keith R. Ihlanfeldt, "Growth and Change in Metropolitan Atlanta," in The Atlanta Paradox: A Volume in the Multi-City Study of Urban Inequality, ed. David L. Sjoquist (New York: Russell Sage, 2000), 38–39.
6.	Marc V. Levine, "The Two Milwaukees: Separate and Unequal," Center for Economic Development, University of Wisconsin-Milwaukee, April 2003, http://www.uwm.edu/Dept/CED/pdf/two_milwaukee.pdf (accessed July 18, 2007).
7.	In his study of Asian Indian immigrants in Atlanta in the 1980s, John Fenton found that Atlanta Indians reported incomes "much higher" than the avergae ($24,993) for all Indian families in the United States in the 1980s. During a time when the median income for American families was estimated as $19,917 (US Census 1980), 52 percent of the Asian Indians in his survey "reported annual family incomes of $40,000 or more, and 32.8 percent stated their income to be $50,000 or more. Nationally, the Census indicated that only 11.3 percent of Asian Indians earn over $50,000; but in Atlanta 12.4 percent in the survey reported family incomes over $75,000." The author notes that these figures are remarkable, especially given that "almost half had been in America five years or less at the time of the Census." See John Y. Fenton, Transplanting Religious Traditions: Asian Indians in America (New York: Praeger, 1988), 31.
8.	"Indians who have been in America for some years tend to change residences from apartments in central Atlanta to homes in suburbia. In 1988 these families typically live in very new homes in new developments outside the interstate perimeter highway." Fenton,Transplanting Religious Traditions, 32.
9.	These two trends support the 2000 American mosque survey findings: "Approximately 40% of mosque participants travel more than 15 minutes from their home to get to the mosque." Ihsan Bagby, Paul M. Perl, and Bryan T. Froehle, The Mosque in America: A National Portrait, a Report from the Mosque Study Project (Washington DC: Council on American-Islamic Relations, 2001), 16.
10.	Masjid Rahmah is a pseudonym.
11.	When we account for women's mosque attendance beyond jum'ah, the percentage of women's participation is higher than the jum'ah percentage. According to the American mosque study, 13 percent ofjum'ah participants in immigrant mosques are women; however, women make up 23 percent of total participants "associated" with the mosque. In WDM mosques, women represent 24 percent of Friday worshippers but 36 percent of participants associated with the mosque. In non-WDM African American mosques, they make up 17 percent of Friday participants but 25 percent of overall mosque participants. Actual women's participation is possibly higher given that criteria for "association and how survey respondents measured it are unclear. Bagby, "A Profile of African-American Masjids," 216.
12.	The increase in women's mosque participation is not limited to the United States: "In recent times, Muslim women in a variety of contexts and settings are engaged in redefining their roles and presence in mosque based Islam." Shampa Mazumadar and Sanjoy Mazumadar, "In Mosques and Shrines: Women's Agency in Public Sacred Space." Journal of Ritual Studies 16, no. 2 (2002), 169; also see Saba Mahmood,Politics of Piety: The Islamic Revival and the Feminist Subject(Princeton, NJ: Princeton University Press, 2005).

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